The liturgy of the Word

The second phase of the mass, the liturgy of the Word, typically consists of three readings: a reading from the Old Testament, a non-Gospel reading from the New Testament, and a reading from the Gospels; the first two readings are done by a lector (a lay reader), and the Gospel is proclaimed by the deacon. A responsorial psalm and a Gospel acclamation divide the three readings. The priest then delivers the homily, which usually focuses on one of the readings or on that day’s special occasion. The public profession of faith follows, which means reciting either the Nicene Creed or the shorter Apostles’ Creed. The Nicene Creed is a succinct statement of Catholic doctrine:

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the Prophets.
I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look for the resurrection of the dead
and the life of the world to come. Amen.

Ending the liturgy of the Word are the general intercessions (the Prayer of the Faithful), in which petitions are commonly offered for the church, for the civil authorities, for those oppressed by various needs, for all humankind, and for the salvation of the entire world. Specific prayers may also be extended to couples recently married in the church, to persons ordained or confirmed in the church, or to members of the church suffering illness or bereavement.

The liturgy of the Eucharist

The third part of the mass, the liturgy of the Eucharist, is the high point of the celebration. While the gifts (donations) of the people are being gathered and brought to the altar, an offertory song is typically sung. Meanwhile, the deacon and assistants prepare the altar. The priest washes his hands, and he offers a prayer of thanks to God (quietly or aloud, if no song is being sung) for the gifts of bread and wine that presently will be changed into Christ’s body and blood. He then invites the people to pray that their sacrifice will be acceptable to God, whereupon the people repeat: “May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good, and the good of all his holy Church.” The eucharistic prayer follows, in which the holiness of God is honored, his servants are acknowledged, the Last Supper is recalled, and the bread and wine are consecrated. The host and chalice are then elevated into the air by the priest, who sings or recites: “Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, forever and ever.” The people respond with “Amen.”

The communion rite

At the start of the communion rite, the priest calls on the people to pray the most universal of Christian prayers—the Lord’s Prayer (the “Our Father,” the Pater Noster)—whose author, according to the Gospels, was Christ himself. The prayer is said or sung, often while members of the congregation join hands:

Our Father who art in heaven,
hallowed be thy name.
Thy kingdom come.
Thy will be done on earth, as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.

In divergence from Protestant practice, the Roman Catholic Church stops the prayer after “deliver us from evil,” which is where the original prayer ended before an additional two lines (a doxology) were added about 100 ce. At this pause in the prayer the priest says, “Deliver us, Lord, from every evil, and grant us peace in our day…,” at which point the people in unison complete the final two lines of the prayer, saying “For the kingdom, the power, and the glory are yours, now and forever.” The deacon then asks members of the congregation to exchange a sign of peace with their neighbors to signify one family in Christ, an act which usually consists of a handshake or a nod while saying “Peace” or “Peace be with you.”

After the priest prepares the bread and wine, the people exclaim, “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” Once the priest has administered Holy Communion to his assistants, the congregants file up to the altar, row by row, receiving the bread first (which is placed in their hands or on their tongues by the priest, deacon, or eucharistic minister) and the chalice of wine, if offered, second. (Communion offered in both kinds—bread and wine—has a long and complicated history; beginning in the 12th century, the chalice gradually came to be reserved for the priest alone. Though Communion under both kinds is now allowable at the discretion of the bishop, many churches offer both kinds to the priest’s assistants at the altar but offer only the bread to the congregation at large; this is often done merely to ensure an “orderly” administering of Communion to the congregation, and the church teaches that the whole Christ is present in the individual elements of bread and wine.) Upon receiving Communion, the people then return to their seat and kneel in silent prayer while waiting for Communion to end.

The concluding rite

Once Holy Communion is completed and the altar has been cleared, the final part of mass follows: the concluding rite. The priest, after a period of silence for reflection on the “mystery” that has just occurred, offers a final greeting. Church announcements are typically made at this point, a final blessing is then offered, and the people are dismissed, encouraged to “go in peace to love and serve the Lord.” Variations on the dismissal include “The mass is ended, go in peace,” and “Go in the peace of Christ.” Some parishes sing a final song, though this is not required according to the official order of the mass.

Missions

From its beginnings, Christianity has regarded itself as a true world religion that appeals to all people without distinction of race, nation, or culture. Roman Catholics believe that their church has preserved this missionary thrust more faithfully than any of the non-Roman churches. During the 4th and 5th centuries the Roman church devoted itself to the evangelization of the various peoples who had begun to pressure and cross the frontier of the Roman Empire. Wishing to become “Roman,” these peoples accepted the church as a component of Roman civilization or at least recognized the power of the Christian God, as did the great Frankish king Clovis. Those who established themselves in the Western Roman Empire, notably the Anglo-Saxons and the Franks, became active missionaries after their conversion to Christianity, at times finding themselves in competition with missionaries from the Byzantine world.

After the year 1000, the growing awareness of Islam as a religious and political rival of Christianity led to the Crusades. The church’s response to Islam was not solely violent but included active missionary efforts by members of the Franciscan and Dominican orders; the most famous such mission was that of St. Francis during the Fifth Crusade.

The missionary movement received new stimulus during the two ages of European exploration and colonial expansion in the 16th and 17th centuries. Spanish and Portuguese monarchs included missionaries among the colonizers sent to the Americas, Africa, and Asia, and French merchant interests sponsored missionaries in areas that the French explored. In the 17th century, control of evangelical missions gradually passed from national political and economic leaders to the papacy. In the 19th century Rome assumed a much more central role in missionary work, defining missionary territories and assigning responsibility for them to various religious orders, and individual popes personally supported the missionaries and directed their evangelical efforts.

Missionary churches achieved the independence appropriate to the diocesan structure only in the 20th century, many at the time of Vatican II. Vatican II officially ended the colonial phase of missions and declared that “the whole Church is missionary, and the work of evangelization is a basic duty of the People of God.” Nevertheless, it was difficult for Roman Catholic missions to divorce themselves from colonialism, and many missionaries, it must be said, did not want the divorce. Until the mid-20th century, most of the clergy and all of the hierarchy in mission countries were European or American, as were the heads of educational and benevolent operations. Even the peoples of the mission countries, including their clergy and religious personnel, generally wished to give their church a European identity rather than an Asian or African one.

After Vatican II the situation changed, as the very definition of missionary activity was transformed and the duties of all Christians to undertake evangelical work was emphasized. The “new evangelism” emphasized the importance of bearing witness to Christ, which includes efforts to spread the gospel and to promote the church’s teachings on human dignity. The former missionary churches were placed more and more in the hands of local peoples, and the bishops in regional councils took over leadership of evangelization formerly held by missionary orders. In the decades following Vatican II, the church’s mission was conducted with greater sensitivity toward other cultures, and church leaders emphasized interreligious dialogue. In 1986 and 2002 Pope John Paul II invited world religious leaders to Assisi to pray for peace, and he subsequently prayed at a synagogue and a mosque. He offered further guidance on missions in his encyclical Redemptoris missio (December 7, 1990; “The Mission of Christ the Redeemer”), renewing the church’s commitment to mission and calling for the evangelization of lapsed Christians and non-Christians alike.

John Paul II traveled widely during his pontificate, making more trips to countries around the world than all popes before him combined. His globetrotting set a standard for the pontiffs who succeeded him. Both Benedict XVI and Francis traveled to all parts of the globe, and Francis made the first papal visits to the Arabian Peninsula, Iraq, and Mongolia. He was also the first pope to address the U.S. Congress, during his visit to the United States in 2015.

Education

Between the so-called “barbarian invasions” and the Protestant Reformation, education in Europe, except in the Arabic and Jewish centers of learning, was conducted by representatives of the church. Learning during the early Middle Ages was preserved by the monasteries. Monks copied the books of the Bible and the manuscripts of Classical Latin writers and of the Church Fathers, and they composed works of history, hagiography, and theology. They were also charged with establishing schools and teaching those with the ability and desire to learn. The establishment of the European universities after 1100 was also the work of the church; these institutions were stimulated by Arabic scholars, whose writings introduced Europeans to Aristotle, thereby laying a foundation for later Scholastic philosophy and theology. The cultivation of literature and the arts in the 15th century flourished under the patronage of the papacy and of Catholic princes and prelates.

The birth of modern science was coincidental with the Reformation and the ages of European expansion. The Roman Catholic response to the new science, as well as to the new philosophical systems that accompanied it, was largely hostile; consequently, the world of European learning after 1600 was dissociated from the Roman Catholic Church, which patronized only defensive learning. At the same time, Roman Catholic initiatives in educating the poor were gaining momentum. The invention of printing had diffused education to an extent far beyond what was possible before, and all the churches were interested in reaching the minds of the young. This interest was matched after the French Revolution by the modern states, which in the 19th century moved toward the exclusion of church influence from education. But the Roman Catholic Church, through its religious communities, was a pioneer in educating children and the poor.

In the 20th century the Roman Catholic educational endeavor in many European and American countries, particularly in the United States, had become a vast enterprise. In the second half of the century, however, mounting costs and reduced numbers of religious instructors and other personnel created critical problems for Catholic schools, and even their survival was at stake in many regions. The problems were not lessened by the fact that Roman Catholic education, even where it was strongest, reached only a minority of Catholic students. In addition, the church had to confront its traditional reputation as an adversary of the intellectual freedom that the modern academic world cherishes. Pope John Paul II took steps to improve relations with the scholarly world by promoting the value of modern science and technology and by commissioning a review of the church’s condemnation of Galileo. In his 2016 apostolic exhortation on the family, Amoris laetitia (“The Joy of Love”), Pope Francis included a chapter on the education of children. His frequent messaging about alleviating poverty also addressed the need to ensure all people’s access to education.

Charitable activities

Institutional benevolence to the poor, the sick, orphans, and other people in need has been characteristic of the Christian church from its beginnings. The church’s charitable activities have involved organized assistance, supported by the contributions of the entire community and rendered by dedicated persons. The church in this way fulfills the duty of “the seven corporal works of mercy” mentioned in The Gospel According to Matthew (chapter 25) and carries on the healing mission of Jesus. Protestant churches continued the works of institutional benevolence after their separation from the Roman church. Institutional assistance to the needy is a legacy from the church to modern governments. Two of the largest humanitarian aid agencies in the world are Caritas Internationalis, founded in Germany in 1897 by a priest, Lorenz Werthmann, and Catholic Relief Services, founded in the United States in 1943 by the National Catholic Welfare Conference (later restructured into the U.S. Conference of Catholic Bishops).

A foundation of Catholic social teaching is the preferential option for the poor, a principle that originated in 1968 in the writings of Spanish Jesuit superior general Pedro Arrupe. Essentially, this teaching calls for prioritizing the needs and well-being of the most marginalized members of society and promotes social justice for the poor. This teaching also underlies much of liberation theology in Latin America, and the imperative to care for the poor was embraced by other movements that were founded on Catholic teaching. Among these are the Catholic Worker Movement, an American lay worker movement founded by Dorothy Day in 1933, and the United Farm Workers of America (UFW), a labor union founded by Cesar Chavez and Dolores Huerta in 1962. Chavez’s form of protest included hunger strikes or fasting, during which he stayed in a windowless room at the UFW headquarters in California, leaving only to walk to a daily mass.

Pope Francis (reigned 2013–25) was a strong advocate for the poor throughout his papacy. During the first year of his pontificate he described his vision of the church to a Jesuit magazine not as a mighty global power but as a spiritual haven that serves the people: “I see clearly that the thing the church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity. I see the church as a field hospital after battle.” Shortly after this statement he issued Evangelii gaudium (2013; “The Joy of the Gospel”), in which he denounced economic inequality, called upon the church to embrace its global diversity, and declared, “I want a Church which is poor and for the poor.” Francis’s landmark encyclical on the environment Laudato si’ (2015) classifies the need to care for the Earth as an urgent moral issue and piercingly details the impact of the climate crisis on marginalized peoples.